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Messianism, Occultism, and Poetics in the 15th-Century Persianate World: the Life and Writings of A{grave}{eth}{95}ari-Yi Isfarayini (d. 866/1461-2).

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Messianism, Occultism, and Poetics in the 15th-Century Persianate World: the Life and Writings of A{grave}{eth}{95}ari-Yi Isfarayini (d. 866/1461-2)./
作者:	Winters, Zachary Paul.
出版者:	Ann Arbor : ProQuest Dissertations & Theses, : 2023,
面頁冊數:	336 p.
附註:	Source: Dissertations Abstracts International, Volume: 84-12, Section: A.
Contained By:	Dissertations Abstracts International84-12A.
標題:	Near Eastern studies. -
電子資源:	https://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=30318613
ISBN:	9798379707255

Messianism, Occultism, and Poetics in the 15th-Century Persianate World: the Life and Writings of A{grave}{eth}{95}ari-Yi Isfarayini (d. 866/1461-2).
Winters, Zachary Paul.

Messianism, Occultism, and Poetics in the 15th-Century Persianate World: the Life and Writings of A{grave}{eth}{95}ari-Yi Isfarayini (d. 866/1461-2). - Ann Arbor : ProQuest Dissertations & Theses, 2023 - 336 p.

Source: Dissertations Abstracts International, Volume: 84-12, Section: A.

Thesis (Ph.D.)--The University of Chicago, 2023.

This dissertation discusses the life and works of the poet, {grave}{pound}{Ostrok}ufi, and occultist, {grave}{inodot}{THORN}amza b. {CA}{BF}Ali Malik A{grave}{eth}{95}ari-yi Isfarayini (784-866/1382-1461 or 1462). A{grave}{eth}{95}ari is likely best known for his work as a poet, culminating in his serving as the poet laureate (malik al-shu{CA}{BF}ara{CA}{BE}) at the court of Shahrukh b. Timur (d. 850/1447), followed by his abruptly departing courtly circles to pursue the {grave}{pound}{Ostrok}ufi path. While taking note of certain themes in his widely-circulated poetic divan, this project is also particularly interested in the contents of two occult compendia written by A{grave}{eth}{95}ari after this moment of spiritual crisis: the Mifta{grave}{inodot}{AElig} al-Asrar (The Key to the Secrets) and the Jawahir al-Asrar (The Gems of the Secrets).Born in Isfarayin to a family of local notables, the life of A{grave}{eth}{95}ari was closely tied to two of the most important intellectual developments of the 9th/15th century Persianate world: (1) the spread of an interest in the occult sciences at the highest levels of courtly society, and (2) a great profusion of messianic movements emerging to challenge the established order. Though spending significant portions of his life at Timurid courts, the writings of A{grave}{eth}{95}ari show a warm reception of the {grave}{inodot}{THORN}urufiyya order, the radical, gnostic-messianic lettrist movement which was harshly persecuted across Timurid domains. This was not the sole affiliation of A{grave}{eth}{95}ari, as he likewise fancied himself both a member of the Kubrawi {grave}{pound}{Ostrok}ufi network and an admirer of the People of Investigation and Unveiling, ahl-i kashf va ta{grave}{inodot}{AElig}qiq. In constructing a complete biography of A{grave}{eth}{95}ari and considering those elements of his works which have received less scholarly attention, one finds a unique combination of many of the intellectual debates which were roiling across the Persianate world throughout his lifetime.The works of A{grave}{eth}{95}ari display a wide-ranging and encyclopedic approach to esoteric knowledge. Alongside an appreciation for such earlier thinkers as Ibn {CA}{BF}Arabi (d. 638/1240), Sa{CA}{BF}d al-Din {grave}{inodot}{THORN}amuwayi (d. 650/1253) or {CA}{BF}Ala{CA}{BE} al-Dawla Simnani (d. 736/1336) are found both direct citations of the {grave}{inodot}{THORN}urufi founder, Fazl Allah Astarabadi (d. 796/1394), and a sympathy for the concept of the transmigration of souls (tanasukh), normally the realm of such movements as those considered Shi{CA}{BF}i "exaggerators" (ghulat). Such apparent incongruities are considered carefully in the broader intellectual context of 9th/15th century Iran, with the dissertation reexamining the dynamics of spiritual network formation in a period of political turmoil and intellectual experimentation.Likewise, A{grave}{eth}{95}ari did not ultimately become a solitary contemplative - his reputation in the biographical dictionary (ta{grave}{eth}{95}kira) literature notwithstanding - but rather was often closely tied to major courts throughout the 9th/15th century. Beyond his connections to Ulugh Beg and Shahrukh, A{grave}{eth}{95}ari briefly served as an advisor to A{grave}{inodot}{AElig}mad Shah I (d. 839/1436) of the Bahmanid sultans in South India. Likewise, A{grave}{eth}{95}ari provided counsel to the Timurid prince Sul{grave}{pound}{Uhorn}anMu{grave}{inodot}{AElig}ammad b. Baysunghur (d. 855/1452) in the years preceding the rebellion of the latter against Shahrukh. Despite the potentially "transgressive" nature of certain of his writings, A{grave}{eth}{95}ari retained close connections with leaders of his time across much of his life.{A0}

ISBN: 9798379707255Subjects--Topical Terms:

2122821
Near Eastern studies.
Subjects--Index Terms:

Bahmanids

Messianism, Occultism, and Poetics in the 15th-Century Persianate World: the Life and Writings of A{grave}{eth}{95}ari-Yi Isfarayini (d. 866/1461-2).
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245 1 0 $a Messianism, Occultism, and Poetics in the 15th-Century Persianate World: the Life and Writings of A{grave}{eth}{95}ari-Yi Isfarayini (d. 866/1461-2).
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520 $a This dissertation discusses the life and works of the poet, {grave}{pound}{Ostrok}ufi, and occultist, {grave}{inodot}{THORN}amza b. {CA}{BF}Ali Malik A{grave}{eth}{95}ari-yi Isfarayini (784-866/1382-1461 or 1462). A{grave}{eth}{95}ari is likely best known for his work as a poet, culminating in his serving as the poet laureate (malik al-shu{CA}{BF}ara{CA}{BE}) at the court of Shahrukh b. Timur (d. 850/1447), followed by his abruptly departing courtly circles to pursue the {grave}{pound}{Ostrok}ufi path. While taking note of certain themes in his widely-circulated poetic divan, this project is also particularly interested in the contents of two occult compendia written by A{grave}{eth}{95}ari after this moment of spiritual crisis: the Mifta{grave}{inodot}{AElig} al-Asrar (The Key to the Secrets) and the Jawahir al-Asrar (The Gems of the Secrets).Born in Isfarayin to a family of local notables, the life of A{grave}{eth}{95}ari was closely tied to two of the most important intellectual developments of the 9th/15th century Persianate world: (1) the spread of an interest in the occult sciences at the highest levels of courtly society, and (2) a great profusion of messianic movements emerging to challenge the established order. Though spending significant portions of his life at Timurid courts, the writings of A{grave}{eth}{95}ari show a warm reception of the {grave}{inodot}{THORN}urufiyya order, the radical, gnostic-messianic lettrist movement which was harshly persecuted across Timurid domains. This was not the sole affiliation of A{grave}{eth}{95}ari, as he likewise fancied himself both a member of the Kubrawi {grave}{pound}{Ostrok}ufi network and an admirer of the People of Investigation and Unveiling, ahl-i kashf va ta{grave}{inodot}{AElig}qiq. In constructing a complete biography of A{grave}{eth}{95}ari and considering those elements of his works which have received less scholarly attention, one finds a unique combination of many of the intellectual debates which were roiling across the Persianate world throughout his lifetime.The works of A{grave}{eth}{95}ari display a wide-ranging and encyclopedic approach to esoteric knowledge. Alongside an appreciation for such earlier thinkers as Ibn {CA}{BF}Arabi (d. 638/1240), Sa{CA}{BF}d al-Din {grave}{inodot}{THORN}amuwayi (d. 650/1253) or {CA}{BF}Ala{CA}{BE} al-Dawla Simnani (d. 736/1336) are found both direct citations of the {grave}{inodot}{THORN}urufi founder, Fazl Allah Astarabadi (d. 796/1394), and a sympathy for the concept of the transmigration of souls (tanasukh), normally the realm of such movements as those considered Shi{CA}{BF}i "exaggerators" (ghulat). Such apparent incongruities are considered carefully in the broader intellectual context of 9th/15th century Iran, with the dissertation reexamining the dynamics of spiritual network formation in a period of political turmoil and intellectual experimentation.Likewise, A{grave}{eth}{95}ari did not ultimately become a solitary contemplative - his reputation in the biographical dictionary (ta{grave}{eth}{95}kira) literature notwithstanding - but rather was often closely tied to major courts throughout the 9th/15th century. Beyond his connections to Ulugh Beg and Shahrukh, A{grave}{eth}{95}ari briefly served as an advisor to A{grave}{inodot}{AElig}mad Shah I (d. 839/1436) of the Bahmanid sultans in South India. Likewise, A{grave}{eth}{95}ari provided counsel to the Timurid prince Sul{grave}{pound}{Uhorn}anMu{grave}{inodot}{AElig}ammad b. Baysunghur (d. 855/1452) in the years preceding the rebellion of the latter against Shahrukh. Despite the potentially "transgressive" nature of certain of his writings, A{grave}{eth}{95}ari retained close connections with leaders of his time across much of his life.{A0}
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